to a Surgeon he will binde up That which the Poets fable concerning Telephus his Spear is here onely verified Vna eademque manus vulnus opemque ferat Initium poenitentiae est sensus clementiae Dei The same holy hand that tare us must cure us and the sound perswasion of his readinesse to do it for us will soonest of any thing bring us into his presence Iudas confesseth his wound and despaireth of the cure But Peter is constrained by the love of Christ to weep bitterly and beleeve A stroak from guilt broak Iudas his heart into despair but a look from Christ brake Peters heart into tears There is no mention of Israels lamenting after the Lord while he was gone but when he was returned and setled in Kiriath-jearim then they poured forth water c. 1 Sam. 7. then they gather about him and will do any thing that he commandeth them Let us draw near with a true heart in full assurance of faith Heb. 11.22 Deijcit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Verse 2. Jer. 18.12 After two dayes will he revive us Whereas some of those that were called upon to Come and return unto the Lord might say with those in Ieremy Nay for there is no hope Psal 88.5 God hath mortally wounded us so that we are already in the jawes of death free among the dead as the Psalmist hath it free of that company The better sort of them fullest of faith answer Dead though we be yet God will revive us and long though it seem yet after two dayes or such a matter in a very short space so soon as ever it shall be convenient and for our greatest good He that shall come to our comfort Heb. 10.37 will come and will not tarry And for the certainty of it as sure as the third day followeth the second so sure shall deliverance come in due season fear ye not In the third day he will raise us up He will he will never doubt of it O the Rhetorick of God! O the certainty of the promises See the like expressions Esay 26.20 10.25 Hagg. 2.7 Habak 2.3 Heb. 10.37 and have patience Gods help seems long becauser we are short Nec quia dura sed quia molles patimur We should draw forth hope as a line Senecal Joh. 13.7 and think we hear Christ saying as he did to Peter What I do thou knowest not now but thou shalt know hereafter Verse 3. Sciemus sectabimur que Vatabl. Then shall we know Heb. And we shall know we shall follow on to know i. e. We shall experimentally know the Lord if we turn unto him wee shall tast and see that the Lord is good We shall not onely be raised out of the dust of deaeth that is of deep afflictions wherein we lay as among the pots and live in his sight Psal 22.15 Psal 68.13 that is comfortably but we shall know him which is life eternall yea we shall prosecute knowledge follow on to know as unsatisfiable and not content with any measures already required yea we shall proceed therein and make progresse as the morning light doth to the perfect day Those that turn from their iniquities shall understand Gods truth Dan. 9.13 shall be of his Councel Psal 25.14 shall have the minde of Christ 1 Cor. 2.16 the wisdom of God in a mystery verse 7. such as the great Rabbies of the world can no more understand then the Philistins could Sampsons riddle verse 8. yea these pure in heart shall see God Matth. 5.8 see him and live see him and eat and drink being much acheared and refreshed as those Nobles of Israel Exod. 24.10 11. Provided that being onâ—â— enlightned and having tasted of the heavenly gift they be not slothfull but shew the same diligence Heb. 6.4 11 12. in the use of means to get more knowledge till they all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 or as the words may be read of that age wherein Christ filleth all in all Ephes 3.19 so as to be able to comprehend with all Saints the severall dimensions and to know the love of Christ which passeth knowledge Lo this is indeed to follow on to know the Lord when we are still adding to our vertue knowledge till with those famous Romans we be full of goodnesse Rom. 15.14 filled brim-full with all knowledge able also to admonish one another saying Come and let us returne to the Lord c. Come ye and let us walk in the light of the Lord Esay 2.5 walk in that light we have and we shall have more for to him that hath sc for use and practise shall be given Mar. 4.25 He that first begs and then digs for knowledge searching for her as for hid treasure Prov. 2.3 4. He shall be sure of some daily comings in from Christ he shall understand the fear of the Lord and finde the knowledge of God verse 5. Christ will say unto him as once he did to Nathaneel Thou shalt see greater things then these Iohn 1.50 even great and mighty things which thou knowest not Ier. 33.3 His going forth is prepared as the morning That is as sure as the morning followeth the night and shineth more and more unto the perfect day so sure shall God appear for our comfort and shall dispell the night of our calamity Psal 30. Mourning lasteth but till morning and as before the morning-light is the thickest darknesse so before deliverance our afflictions are usually increased upon us God appeareth on the sudden and beyond expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of a cloud or as out of an engine and shews himself then usually when things are at worst Hence that of Iob Post tenebras spero lucem and that of the Church in Micah Though I fall Mich. 7.8 I shall arise when I sit in darknesse the Lord shall be a light unto me Vatablus applieth this Text to the comming of Christ that day-star from on high Orietur Christus ut aurora qua adâ—entu suo depellit tenebras that Sun of righteousnesse to whom all the Prophets point Gods people when they would comfort them indeed for he is the Consolation of Israel the Desire of all Nations for whom their souls waited more then they that watch for the morning wait for the morning Psal 130.6 But because Gods going forth is opposed to his departure when he retired to his place Chap. 5.10 therefore his setled going forth here is by most interpreted of his manifestations of his mercy to his poor prisoners of hope those disconsolate captives whom he not onely brought back from Babylon but also shined into some of their hearts 2 Cor. 4.6 by the light of the knowledge of the glory of God in
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
Ac si puderet ipsum cum putidis hircis verba facere as if he were ashamed to speak any longer to such stinking goats Separates they were but of the worst sort they separated themselves with harlots they gat into by-corners far from company specially of those that know them that they might more freely act filthinesse Auson But what could the Heathen say Turpe quid acturus Te sine teste time Conscience is a thousand witnesses and men must not think long to lie hid for God will be a swift witnesse against the adulterers Mal. 3.5 and it may be bring them into all evil in the middest of the Congregation and assembly Prov. 5.14 See the Notes on both places Some render it They beget bastards such as the Mule is which also hath his name pered ijpparedu from this root Or they shall be unfruitfull as the Mule Wantonnesse is commonly punished with want of children See the note above on verse 10 Those children that they had took after them it appeareth here they were naught by kind as being an adulterous gâ—â—eration a seed of evil-doers a race of rebels and therefore it was no matter how little they multiplied Let those that have children and others under their charge keep home as much as may be and not be separate from their families with whores especially lest their daughters mean-while commit whoredome counted but a trick of youth a sin that that slippery age may easily slip into and not easily be descried Pro. 30.19 and their spouses commit adultery by occasion of their leud absence and to cry quittance with them at home Let them also make Nebuchadnezzars law that none under their roof say or do ought against the God of heaven Dan. 3.29 and themselves be first in the practise of it as so many living lawes walking statutes so may they hope to keep their houses chast and honest and provide for the credit and comfort both of themselves and of theirs And they sacrifice with harlots Heb. Holy-harlots sacrificing-harlots such as Solomon speaketh of Prov. 7.14 and as those wicked women that lay with Elies sonnes at the door of the Tabernacle 1 Sam. 2.22 Or as King Edward the fourth his holy whore as he used to call her that came to him out of a Nunnery Speed when he list to send for her His kinsman Lewis the eleventh of France knowing his disposition invited him to the French Court promising him his choice of Beauties there and adding Adhibebimus tibi Cardinalem Burbonium Comin then shall Cardinall Burbon shrieve you and absolve you of all your misdoings c. 'T is well enough known what foul work the Heathens made at their sacra Eleusinia Bacchanalia Lupe câ—lia priapeia the same with the sacrificing to Baal-Peor as Hierom holds And to these this Text may seem to refer and this people too have separated themselves to that shame Therefore the people that doth not understand shall fall Heb. shall be beaten as some render it shall be perplexed and troubled so as they know not what to do or how to help themselves as Aben-ezra from the Arabick The Chaldee interprets it collidetur shall be dashed in pieces Ignorance is much instanced and threatned in this Chap. three or four severall times at least Omnis peccant est ignorans Not because men sin onely by ignorance as the Platonists think but 1. to aggravate the hatefulnesse of this sinne which men use so to excuse and extenuate 2. to taunt and abase the rebellious nature of man who now is set in grosse ignorance and ready to pitch headlong into hell as the just guerdon of his aspiring and reaching after forbidden knowledge 3. because ignorance affected especially is the source of many sins and a main support of Satans kingdome See the Notes above on verses 1 6 c. Verse 15. Though thou Israel play the harlot yet let not Iudah offend Lest if God lose his glory among them too he lose it altogether Iudah was grown almost as good as Israel in the dayes of that stigmatick Ahaz especially 2 Chron. 28. Aholibamah as Aholibah Ezek. 16. But let it not be so saith the Prophet sith not to be warned by the harmes of another is a just both presage and desert of ruine Alterius igitur perditio tua sit cautio Seest thou another shipwrackt look well to thine own tackling God will take that from Israel that he will not from Judah because these had many means and priviledges that the other had not as the Temple Priests Ordinances c. Now good-turnes aggravate unkindnesses and mens offences are increased by their obligations Iudah was and would be therefore the worse because they ought to have been better And God can better bear with aliants then with his own people when they offend The Philistims may cart the Ark but if David do it wo be to Vzzah You onely haue I known of all the families of the earth therefore whosoever scape I will punish you for all iniquities Amos 3.2 The unkindnesse of your sins is more then all the rest it grieves Gods Spirit and goes neer his heart c. Come not ye unto Gilgal neither go ye up to Bethaven Alias Bethel the house of God so called by Iacob who there had visions of God and said How fearfull is this place It is even the house of God and gate of heaven But now it was become the hate of heaven and gate to destruction as being abused to idolatry Corruptio optimi fit pessima Bethel is become Beth-aven the house of iniquity and misery of sin and of sorrow for their sorrows shall be multiplied that hasten after another God Psal 16.4 The word there rendred sorrows signifieth also idols Psal 115.4 and 106.36 Gnatsahim because they that worship them are sure of sorrows Come not therefore to Gilgal c. Gilgal was the key of Canaan scituate between Jordan and Jericho famous for sundry services there performed to God as were easie to instance but now basely abused to Idol-worship Hence this charge and the like in Amos chap. 5.5 not to come neer it and the rather because it was a border Town Exod. 23.7 Prov. 5.8 1 Tim. 6.5 and so more dangerous Keep thee far from an evil matter saith Moses Come not nigh the doors of the harlots house saith Solomon From such stand off or keep aloof saith Paul Shun them as the Sea-man doth sands and shelves as the same Apostles word imports 1 Thes 3.6 A man cannot touch such pitch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee shall be defiled nor live any while in Mauritania but hee shall be discoloured Cum fueris Romae c. Let them look to it that so much affect to see Italy Rome the Pope the Masse c. But what dost thou here Elias may God well say as 1 King 19.9 What protection hast thou here either from infection of sin or infliction of
money Demetrius Phalereus complaineth of these Alchymists long agone not without indignation quod certis consumptis incertorum gratiâ Athenaeus quae se capturos sperabant non ceperunt quod verò habebant abjecerint that they cast away certainties for uncertainties that they attained not what they hoped for but cast away what they had Julius Scaliger also Fornaculas ist as odi Ad Cardan exerc 83. p. 100. saith He odio plus quam Vatiniano Sunt enim noctuae ad aucupia crumenarum I cannot abide those fornaces indeed they are pick-purses c. know there is a true Alchymy called by some the Spagirick art being in great use in physick This I condemne not so it be warily and wisely dealt in But this by the way only It seemed to some an impossible thing that Babylon should so suddenly be destroyed as was foretold verse 7. It will be done certò citò penitùs suddenly surely severely saith the Prophet for the Lord of Hosts hath undertaken the doing of it Annon ecce à Domino exercituum so the Hebrew hath it by an emphaticall Aposiopesis Is it not look you of the Lord of Hosts The people shall labour in the very fire the nations also shall weary themselves for very vanity Viz. in seeking to save Babylon which by a divine decree is to be destroyed without remedy Psa 137.8 So is Rome that other Babylon Rev. 18.2 citò itidem casura De rem ut fort dial 118. si vos essetis viri said Petrarch long since It would soon be down would you but stand up as men Neither shall the Jesuites that ultimus diaboli crepitus be able to uphold it there is a cold sweat upon all the limbes of Antichrist already Verse 14. For the earth shall be filled with the knowledge of the glory of the Lord c. He shall make himself a glorious name among the nations of the earth by executing vengeance upon Babylon and so pleading the cause of his oppressed people whom he seemed during their captivity there to neglect that men shall have cause to say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58.11 as the waters cover the sea the chanell of the sea that is plentifully and abundantly See a like promise Isay 11.9 but to another purpose That 's a famous promise of the comming and kingdome of Christ and so some Interpreters apply this Wherein though they seem to be mistaken considering the context yet the Ancients rightly here-hence argued that Christ would certainly come again to judgement because many wicked men escape in this world without condigne punishment which then they shall be sure of 2 Thes 1.6 9. Then all shall be set to right though now they may seem lesse equally carried and the reason of Gods proceedings with men shall be cleared up which now also we are bound to beleeve to be sometimes secret but ever just At the day of judgement we shall see an excellent harmony in this discord of things and all obscure passages shall bee made as plain to us as if they were written with the most glittering Sun-beam upon a wall of Chrystall Then shall this sweet promise have its full accomplishment The earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea in greatest abundance and redundancy Verse 15. Wo unto him that giveth his neighbour drink The Babylonians among other their flagitious practises afore-mentioned were much addicted to drunkennesse as is recorded by Herodotus Ctesias and others Their land was sick of drink and would therefore spew them out Themselves were men of wine verse 5. See the Note and should therefore drink deep of the wine of Gods fierce wrath They drank to their neighbours or companions not in a way either of curtesie or charity but purposely to intoxicate them to make them drunk that they might either deride them or abuse them to filthy pleasure or both they buckt them with drink and then laid them out to be sunn'd and scorned as Noah was by his graceâ—esse sonne Therefore as he cursed Ham though Scaliger excuse him and it stuck to his posterity for ever so doth God here denounce a woe to drunkards and so sets it on as no creature shall ever bee able to take it off that puttest thy bottle to him Not thy bowle onely but thy bottle that he may drink and be drunk and spew and fall c. Jer. 25.27 This is ordinarily practised by our Roaring-boyes as they will needs be called by a wofull prolepsis Here for hereafter in their Cyclopicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either by perswasions or threats the bottle is set to the mouth and must be emptied ere it come thence The civil sober and temperate man is urged and it may be forced to swallow down long and needlesse draughts as a horse doth a drench by domineering drunkards that they may see his nakednesse triumph over him as laid up or as the new terme is satisfied Their courses are here graphically and in lively colours described by the holy Ghost to set forth the hatefulnesse thereof and how wofull will be the issue There are that read the words thus That puttest thine anger to him thy fervour and thy fury viz. if he pledge thee not whole-ones and drink not all the Ou ts as they call them Domitius the father of Nero slew Liberius Sueton. an honest Roman because he refused to drink so much as he commanded him Others read it That puttest thy poyson to him and indeed Ebrietas est blandus daemon dulce venenum suave peccatum c. Drunkennesse is a fair-spoken devil a pleasant poison a sweet sinne which he that hath in him hath not himself and which he that runs into runs not into a single sinne but is wholly turned into sinne How often saith a grave Divine have I seen vermine sucking the drunkards blood as fast as he that of the grape or mault yet would he not leave his hold or lose his draught Gualther reads it Conjungens fervorem tuum Joyning thine heat inflaming thy self that thou mayest drink him under the board De sua bobacitate librum conscripsit seu potius evomuit â—erod This was great Alexanders sinne and ruine so it was M. Anthonies who wrote a book of his abilities to drink down others and before them both Darius's as Athenaeus hath left recorded How much better his successour Ahashuerosh who made a law at his great feast that every man should drink according to his pleasure Esth 1.8 So Minos king of Creet ordered that his subjects should not drink one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto drunkennesse Quinetiam Spartae mos est laudabilis ille Vt bibat arbitrio pocula quisque suo Among the old Germans diem noctemque continuare potando nulli probrum saith Tacitus It was no disgrace to drink night and day together It
departed from our English Israel my name shall be great Name for fame as Exod. 34.5 6. Philip. 2.9 Gen. 11.4 Renouned men are called men of name Gen. 6.4 and base men are called men of no name Iob 30.8 shall be great Not that God is great or lesse Magnum parvum sunt ex ijs quae sunt ad aliquid saith Aristotle But Gods name is said to be great when he is declared or acknowledged to be great as the word sanctified is used Mat. 6.9 and the word justified Mat. 11.19 Iam. 2.21 Gods fame and glory is as himself eternall and infinite and so abides in it self not capable of our addition or detraction As the Sun which would shine in its own brightnesse and glory though all the world were blind and did wilfully wink Howbeit to try how we prize his Name and how industrious we will be to magnifie and exalt it he hath declared that he esteemes himself made glorious and accounts that he hath received as it were a new being by those inward conceptions we have of his glory and those outward honours we do to his name and in every place incense shall be offered Not at Ieâ—usalem only as the Jews held nor in mount Gerizim as the Samaritans Iob. 4.20 21. but any place without difference be it but a chimney might make a goodly Oratory 1 Tim. 2.8 All religious difference of places was taken away by Christs death Therefore so soon as he had said Ioh. 19.30 It is finished he gave up the Ghost and presently the vail of the Temple was rent from the top to the bottom Mat. 27.51 And from that hour there was no more holinesse in the Temple then in any other place Though till then the Temple was so holy a place and such religious reverence did Gods people beare to it that after the Caldeans had burnt it they honoured the very place where it had stood and esteemed it holier then any other This appears by those eighty persons whom Ishmael murthered Ier. 41.5 and by Daniels opening his windowes toward Ierusalem when he prayed Dan. 6.10 Incense shall be offered and a pure offering Insigne testimonium pro sacrificio Missae saith Bellarmine This text is a notable testimony for the sacrisicing of the Masse which Papists will needsly have to be the sacrifice here meant and mentioned Much like that Sorbonist that finding it written at the end of S. Pauls epistles Missa est Bee-hive of Rome fol. 93. c. bragg'd he had found the Masse in his Bible So another reading John 1.4 Invenimus Messiam made the same conclusion We shall wave their arguments as sufficiently answered by others and take the meaning of the holy Ghost here to be of such spiritual sacrifices of the new Testament as all Christians even the whole royal priesthood 1 Pet. 2.5 are bound to offer up to God These are called Incense and Offering by Analogy the type for the thing thereby shadowed as Ireneus Tertullian Rev. 5.8 Rev. 8.3 4. and Augustine interpret the Text. This incense is prayer and praise Psal 141.2 Heb. 13.15 Hos 14.4 Psal 51.21 This pure offering is every saithful Christian together with all the good things that he hath or can do It is simplex oratio de oonscientia pura Cont. Marcion lib. 4. saith Tertullian Thus those good Macedouians gave themselves to the Lord saith S. Paul and vnto us by the will of God 2 Cor. 8.5 I hus the Romans had delivered themselves up to the form of Doctrine Rom. 12.1 that had been delivered unto them Rom. 6.17 and are yet further exhorted to exhibit present make tender yield up and offer as spiritual priests their bodies and much more their souls to God as a living sacrifice by a willingnesse to do what he requireth Psal 40.6 Rom. 15.16 and to die for his fake if called thereunto Phil. 2.17 2 Tim. 4.6 Swenk feldians took away all external service saith Zanchy Libertines say it is sufficient that we sacrifice to God the hidden man of the heart The Pope saith to his vassals My Son give me thy heart be a papist in heart and then go to Church dissemble do what ye will But God requires to be Glorified with our spirits and bodies both because both are his 1 Cor. 6.20 The very Manichees that denied God to he the Author of the body fasted on sundayes and in fasting exercised an humiliation of the body But 2 as the true christian sacrificeth himself to God so all that he hath or can and is ready to say as that Grecian did to the Emperor If I had more more I would bring thee It comforts him to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 1 Tim. 1.5 That if there be a willing minde God accepts according to that a man hath and not ac-according to that he hath not Noahs sacrifice could not be great yet was it greatly accepted because of clean beasts and offered in faith It is the godly mans care that his offering though it be poor yet may be a pure offering proceeding from a pure heart a good conscience and faith unfained and then he is sure it is pure by divine acceptation through Christ 1 Pet. 2.5 In confidence whereof he lifts up holy hands 1 Tim. 2.8 And although sensible of his impurities imperfections his heart misgives him sometimes as Jacobs did lest his father should discern him yet when heremembreth that he is clothed as Jacob was with the garment of his elder brother the robe of Christs righteousnesse which is not a scant garment as Bernard saith but reaching to the heels and covering all the parts of the soul he goeth boldly to the throne of grace and covers Gods altar with his evangelical sacrifices Such as are contrition and self-denial Ps 51.17 Confidence in God Ps 4.6 Obedience to the preaching of the gospel Rom. 15.16 Beneficence to the poor Phil. 4.8 c. In all which his aim and endeavour is to worship God in spirit and to do all more out of thankfulnesse and lesse out of constraint of conscience For he knows that as the greatest growth of sinners is in spiritual wickednesse as in those that sin against the holy Ghost so the greatest growth of grace is in spiritual holinesse in worshipping God more in spirit and truth Verse 12. But ye have prophaned it Ye Jews in general though my peculiar people and called by my name You that quarter armes with me as it were and should therefore lift up my Name as an ensign that you should use me thus coursely and cast dirt upon my name by your irreligion this moves me not a little so that I cannot but once and again complain of it Had it been an enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should better have born it But it was thou my familiar c. What thou my son Brutus Friend betrayest thou the Son of man and that with a kisse Scipio had rather
for hath he said it and shall he not do it Here is firm footing for faith and men are bound to rest in Gods Ipse dixit Abraham did and required no other evidence Rom. 4. He cared not for the deadnesse of his own body or of his wives womb He staggered not at the promise of God through unbeleef c. No more must we if we will be heirs of the world with faithfull Abraham Gods truth and power are the Jachin and Bozez the two pillars whereupon faith must repose beleeâ—ing God upon his bare word and that against sense in things invisible and against reason in things incredible Verse 2. But who may abide the day of his coming The Prophet Esay asketh Who shall declare his generation Esay 53.8 Daniel 2.11 that is the mystery of his incarnation that habitatio Dei cum carne which the Magicians held imposlible or the history of his birth life and death as some sence it whose tongue shall be able to speak it or pen to write it Who can think of the day of his coming so the Vulgar reads this text viz. of all the glory graces benefits of that day But the Hebrew word is the same as Prov. 18.14 The spirit of a man will sustain his infirmity and is so rendred here by the Chaldee and Kimchi Who can sustain or abide the day of his coming sc in the flesh What wicked man will be able to endre it for he shall smite the earth with the rod of his mouth that is the consciences of carnall men glued to the earth and with the breath of his lips shall he slay the wicked Esay 11.4 And this is spoken of the Branch that grew out of the root of Jesse vers 1. when thâ—â— goodly family was sunk so low as from David the king to Joseph the Carpenter With what terrour struck he the hearts of Herod and all Jerusalem by the news of his nativity Mat. 2.3 And si praesepe vagientis Herodem tantum terruit quid tribunal judicantis If Christ in the cradle were so terrible what will he be on the Tribunall The Text that troubled those miscreants was Mic. 5.2 which some taking tsagnir in the Neuter Gender render thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah out of thee shall come a ruler c. This Herod and his complices could not hear of without horrour as neither could that other Herod of the same of Christs mighty works Mart. 14.1 2. such a glimpse of Divine glory shone in them The sinners in Zion are afraid fearfulnesse surprizeth the hypocrites and they run as farre and as fast as they can from Christ with these frightfull words in their mouthes Who amongst us shall dwell with the devouring fire who shall abide with the everlasting burnings The Ruffianly souldiers were flung flat on their backs when he said no more but Lam he August Joh. 18.6 Quid autem judicaturus saciet qui udicandus hoc fecit What will he do when he comes to judgement who was thus terrible now that he was to be judged Oh that the terrour of the Lord might perswade people to forsake their sins and to kisse the Son lest he be angry Though a lamb he can be terrible to the kings of the earth and though he break not the bruised reed Matth. 12.20 yet his enemies he will break with a rod of iron and dash them in pieces like a potters vessell Be wise now therefore O ye kings c. Psal 2.9 10. And as the Sun Moon and eleven Starres in Joscphs vision did obeysance to him so let our souls bodies all our temporall naturall morall and spirituall abilities bee subject and serviceable to Christ as ever wee hope to look him in the face with comfort and who shall stand when he appeareth Heb. at the sight of him True it is that Christ coming to help us in distresse for the want of externall pomp in his Ordinances and worldly glory in his Ministers and members and splendour of humane Eloquence in his Doctrines is despised by those that form and frame to themselves a Christ like to the mighty Monarchs of the earth like as Agesilaus King of Spartans coming to help the King of Egypt was slighted in that countrey for his mean habit and contemptible outside But if the Centurion were worthy of respect because he loved the Jewish Nation and built them a Synagogue Shall not Christ much more even as Prince of the Kings of the earth sith hee loved us and washed us with his own blood and hath made us kings and priests unto God and his Father Revel 1.5 6 By whom also hee is made unto us righteousnesse imputatively wisdom sanctisication and redemption effectively by way of inherency and gracious operation Who is able to stand before this holy Lord God 1 Sam. 6.20 Jer. 10.7 as the men of Bethshemesh once said Who would not fear this king of Nations saith Jeremy this king of Saints saith John for to him doth it appertain Rev. 15.3 4. sith there is none like unto him neither can any stand before him when he appeareth any more then a glasse bottle can stand before a Cannon shot O come let us worship and bow aown Psal 95. let us keel befoâ—e this Lord our maker If we harden our hearts he will harden his hand and hasten our destruction There 's no standing before this Lion no bearing up sail in the tempest of his wrath you must either be his subjects or his footstool either vail to him or perish by him Thine arrows are sharp iâ— the hoaâ—t of the kings enemtes whereby the people sall under thee Psal 45.5 What a world of miseries have the refractary Jews suffered and do yet for rejecting the Lord Jesus They might have known out of their own Cabalists besides Dâ—ntels seventy weeks and other Scripture-evidences that the Mesliah was amongst them for it is there expressely recorded Vide Malcolin in Act. 18.28 that Messias should come in the time of Hillels disciples one of whom was Sâ—â—â—on the 〈◊〉 who embraced the child Jesus in his arms who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel and soâ— a signe which shouiâ—â—â— spâ—kâ—n against Luk. 2.34 35. thâ—u the thoughts of many hearts might be revealed And to the same purpose St. Peter 1 Epist cap. 2. ver 7 8. But before them both Our Prophet here For he is like a refiners fire Intimating that the times of the Messiah would be discriminating shedding times and that he would separate the precious from the vile the gold from the drosse the sheep from the goats That Nabal should no more be called Nadib the vile person liberali the churle bountifull Esay 32.5 but that good people should be discerned and honoured hypocrites detected and detested as was Judas Magus Denias c. slit up and slain by Christs two-edged
is not speedily executed and for that God forbeares for a time to punish f Eccle 8.13 as waiting their returne g 2 Pet. 3.9 Loe this is the disposition of wicked and ungodly people as touching that which is evill and this sufficiently shewes them utterly voyd of Gods true fear whiles they plunge themselves into sins of all sorts with all delight and greedinesse Next for the performance of that which is good it is manifest saith David that the wicked person hath no fear of God before his eyes for he hath left off to do good Psal 36.3 he restraines prayer h Iob 15 4. and other holy duties saith Eliphaz he seeth not need to seek the Lord i Psa 34.9 10 saith the Psalmist again he counts it a burthen a course of no boot or benefit to be religious saith our Prophet here above the text k Mal. 3.14.15 He is no whit troubled at his own insufficiency or infirmity l Iob 37. ult he takes no notice of Gods great judgements abroad the world he will not declare his works m Psal 64.9 What should I stand to multiply words in a case so cleare Leave we these * Sons of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yokelesse fearelesse frontlesse people to the just judgement of God which will surely seize upon them if they take not course with him by timely repentance tearing off the brawninesse of their hearts and washing off the varnish that is upon the faces of the more refined amongst them with rivers of brimstone n Esa 30.33 As for the better sort of men be it that backsliding Israel have plaid the harlot yet why should Judah offend for want of this fear o Ier. 3.8 And yet with grief I speak there is but too great a defect of this holy fear to be discovered in Judah also Gods own dear children I mean many of them at least as were easy to evince For How should we all fear God in his name that we dishallow it not p Deut. 28.58 fear him in his presence that we pollute it not q Ier. 5.22 fear him in his ministers that we discourage them not r 2 Cor. 7.5 fear him in his people that we oftend them not Å¿ 1 Cor. 10.32 fear him in the mysteries of godlinesse that we prophane them not fear him in his promises that we neglect them not t Heb. 4.1 fear him in the works of his providence that we slight them not u Esay 5.12 How should we be godlyly jealous over our selves and one another mistrusting the corruption of our own natures w 2 Cor. 7.1 and for others fearing lest good men should fall from the simplicity that is in Christ Jesus x 2 Cor. 11.3 and lest bad men should be hardened and hindered by us or ruine themselves when we might help them y Jude 23. Lay your selves now every man to the rule laid before you and see your own swerving and be humbled Take the rod into your own hands and afflict your selves seasonably with voluntary sorrowes for your defects in this duty lest else he stand over you and tutoring you to his fear at every lash let you hear the rod say z Micah 6 9. If I be a father where 's my honour and if a master where 's my fear a Mal. 1.6 But a word to these wise is sufficient SECT 5. Vse 2. Examination where markes of the true fear of God inrespect 1. of evill both in judgement and practise 2. of good toward 1. God 2. men both rich and poor 3. our selves in prosperity and adversity SEcondly is this fear of God an infallible note of an honest heart Let a man then examine himself b 1 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as à Lapidary doth his gemmes and Jewels Quest Answ Solus Dei timor est qui mentes corrigit fugat crimina innocentiam servat omnis boni tribuit facultatem Chrysost ser de Joan Baptist and so learne to settle the soundnesse of his gracious estate by securing this to his own soule that he is a man truly fearing God But how may I come to know it will some say I answer enough hath been said to this already in the foregoing discourse If any yet would have further satisfaction try your selves carefully by the effects which this fear will certainly produce where ever it lodgeth causing that man diligently to endeavour 1. the shunning of all that 's evill 2. the doing of all that 's good First this clean fear of God c Psal 19.9 as David fitly stiles it is of soveraigne and singular use to a man for the casting out of all that 's evill whether in judgement or practise as fast as it comes to knowledge For point of Opinion first Fear God saith the Angell that had the everlasting Gospell to preach unto them that dwell in the earth understand it you may of that heroicall Luther and the rest of the Renowned Reformers of later times fear God saith he and give glory to him d Rev. 14.7 viz. by abdicating and abjuring your hereticall and erroneous conceits and opinions and receive the love of the truth that ye may be saved e 2 Thes 2.10 It is the property of this fear to make humble f Prov. 22.4 Now an humble man can never be an heretick for it is but shewing him his errour and he will quickly yeeld and subscribe to truth * Ioannes Denckius haereticus sed vir doctus demissi animi resipuit tandem conversus ah Oecolampadio piè obijt Basileae Anno. 1528. Scultet Annal. The like we say for matter of practise The fear of the Lord is to depart from evill g Prov. 3.7 whether publike private or secret For the first wherefore now let the fear of the Lord be upon you saith Jehosaphat in his charge to his judges as they were going their Circuit take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts h 2 Chr. 19.7 And Iob tells us that howsoever he could easily have borne out his oppressions by his greatnesse yet he durst not for he feared God and eschewed that evill also i Iob 31.13 34. Next as in publike negotâ—ations and places of judiâ—ature it casts out corruption so in private commerce and enterdealing betwixt man and man Thou shalt not curse the deaf saith the Lord why what if I do might a man reply he cannot hear me Thou shalt not lay a stumbling block before the blind why what it I do he cannot see me But thou shalt fear the Lord k Levit. 19.14 Deo obsâ—ura clarent mata respâ—ndent silentrum confitetur as it followes there who both heareth thy curâ—es and seeth thy stumbling blocks Night will conveâ—t it self into noone before God and silence prove a speaking evidence Earth will cry
divino instructi diâ—untur sal Terrae c. Episcop Sariâ—b in Coloss that have a healing property in them above all filed phrases and humane expressions assuring us that if any speak not according to this word it because there is no light in them This David knew and therefore By the words of thy lips saith he which I have well disgested and by long practise made my proper language I have kept me from the path of the destroyer and am fully purposed that my mouth shall not transgresse e Psal 17.4 or passe the bounds to wit of Gods holy word which he had set up for a Directory of all his speeches both for matter end and measure So of the godly woman it is said in the Proverbs that the law of grace is upon her tongue f Prov 31.26 that is she was so well versed in the holy Scriptures that she had there-hence gathered and gotten an ability of speaking with profit and power in the things of Gods kingdome 2. Pray for the gift of utterance and beg the prayers of others for you as Paul doth often with greatest earnestnesse of intreaty g Ephes 6 19 Colosl 4.3 and yet hee was a man passing well-spoken and able to deliver himself in as good termes as another but what of that he saw sufficient cause to send to heaven for utterance and boldnesse of speech and to use all the help he could make for that purpose For who hath made mans mouth have not I the Lord h Exod 4.11 There may be such and such preparations in the heart of a man but when all 's done the answer of the tongue is from the Lord i Prov. 16.1 Let a man be as eloquent as Aaron as powerfull in the Scriptures as Apollos as full of matter as Elihu who was ready to burst for want of vent k Job 32.18 19. yet unlesse God open his lips his mouth can never speak to his praise This David came to see and acknowledge upon second thoughts Psal 51. For having promised that his tongue should sing of Gods righteousnesse he retracts as it were and corrects what he had spoken in the next verse Not as one that repented of his promise but as one that had promised more of himself then he was able to performe and therefore subjoyns Lord open thou my lips and then my mouth l Ps 51.14 15 c The reason we speak no better to men is because we speak no oftner to God to teach us to speak as we ought knowing how to answer every man m Colos 4.6 3. Lastly practise much this duty of holy conference run into the company of Gods people that speak the language of Canaan naturally and familiarly and there imitate such as are most expert and best gifted that way Accustome your selves also to speak there as you have occasion right words n Job 6.25 sober words o Acts 26.25 savoury words p Colos 4.6 seasonable words q Prov. 15.23 wholesome words r 2 Tim. 1.13 the words of grace and of wisdome Å¿ 1 Cor. 12.8 the words of eternall life t Joh. 6.68 finally all such words as issue from those inward graces that good treasure as our Saviour calls it of knowledge faith love joy zeal desire forrow for sin c. and advance those main ends Gods glory the salvation of others and our own safety Not barrelling and hoording up our gifts as rich cormorants do their corn nor yet so close and curious of our words as to say no more in company then what may breed applause and admiration of our worth and wisdome as proud self-seekers but as good house-keepers having that honey and milk of good matter under our lips u Cant. 5.15 that we may plentifully pour forth to the feeding of many * Not like a curst cow that will not give down her milk but opening our mouâ—hes for mutuall edification Certainly the gifts of such shall not perish in the use as temporall commodities do u Cant. 5.15 or be the worse for wearing but the better and brighter as the widows oyl or plow mans coulter It is use that makes masteries in any skill and so in this If your tongue shall ever be as the pen of a ready writer x Psal 45.1 inure it much to Christian communication * Let your speech bee with grace that ye may know how to answer c. Colos 4 6. so that by speaking well we learn to speak well It is practise and not precepts so much that makes a good scribe and although a man be at first but a bungler at it yet by use and exercise he will attain to write both fairly and swiftly too after a time So here I conclude this second direction with that of our Saviour Wherefore let every Scribe that is instructed to the kingdome of heaven be like unto a good housholder that bringeth forth out of his treasure as need requires both new and old y Mat. 13 52 Thirdly labour and learn the well-using and wise ordering that ability of discourse and utterance you have attain'd unto A work of no lesse pains then profit hard I confesse but highly concerning all that would give up a comfortable account of the talents they have been entrusted with And here that I may hasten precious and worthy of all acceptation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.15 is that counsell of St. Paul Let your speech be alway with grace seasoned with salt that ye may know how to answer every man z Colos 4.6 Non quòd semper loquendum sit est enim tempus tacendi sed quòd curn loquimur semper curandum ut loquamur prout oportet Daven In which text there is not a word but hath its weight not a syllable but its substance First Let your speech saith he be with grace and alway so Not that we must be alway speaking for in the multitude of words wanteth not sinne but hee that refraineth his lips is wise a Prov. 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Luciano Aristoph dicuntur stulti quòd aperto hianteq ore esse plerunque siultitiae sit argumentum Pasor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay on more words upon any businesse though never so good then the matter requires argues impotency of mind excesse of affection or pride in speaking Be not therefore ever speaking for an open mouth is a purgatory to the master but ever when ye do speak let your speech be with grace And so it is 1. When it proceeds from a habit of heavenly-mindednesse from a principle of grace a good treasure within b Mat. 12.35 2. When for manner it is delivered with a grace whiles we do not turn over these discourses lightly and profanely as news or table-talk but with such reverence and affection as may shew we are inwardly touched with the majesty of Gods truth and that
be to lay open our cases and cares to the God of all comfort when we see Nehemiah again so quick in the expression of his grief to an uncertain eare That we have come off so heavily with our good God and done so little heretofore in his work upon so great incouragement let it heartily humble us SECT VII Vse 4. Exhortation to the Saints 1. To admire this mercy Helpes thereunto respecting God and themselves ANd for the future that I may speak forward here is a threefold duty to be commended from the point in hand to your christian care and practise First Use 4 doth the Lord of heaven and earth so abase himself as to take the least notice of our poor performances Yea as the bridegroom is glad of the bride doth our God so rejoyce over us u Isa 62.5 doth he delight to see our faces to hear our voyces to smell our odours to taste our fruits to be handled and embraced x Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our faith Is he so farr taken by the poor things that passe from us that he rests in his love and will seek no further Yea that he joyes over us with singing y Zeph. 3.17 Oh how should the due appehension of this dear love of his ravish and affect our hearts with deepest admiration and how should we even stand amazed at the never-enough-adored depth of his love unto us in this behalf To help you herein the wonder will appear the greater if we first look up to God and there see 1. what he is 2. how little either need he hath of us or gain he makes of our services and then secondly look down again to our selves and consider 1. who we are 2. what are our best works in themselves For God first he is the high and mighty Monarch of heaven and earth of transcendent perfection and excellency even above all degrees of comparison for he is great z Psa 77.17 greater a Iob 33.12 greatest of all b Psal 95.3 greatnesse it self c Psal 145.3 Again he is good d Psal 106.1 better e Psal 108 9 best f Phil. 1.23 goodnesse it self g Mat. 19.17 So that if men should attempt to serve God and do sacrifice to him according to his excellent greatnesse h Psal 150.2 and goodnesse all the wood of Lebanon would not serve to burn nor all the beasts that be in it suffice for sacrifice i Esa 40.15 16 Yea little enough would all the wood in the world be and all the cattle therein to make up but some one sacrifice Next see how little this mighty and All-sufficieut God either needs us or gets by us For the first hear what he saith Psal 50. from the seventh to the sixteenth Hear O my people and I will speak O Israel and I will testifie against thee I am God even thy God I will not reprove thee for thy sacrifices or thy burnt offerings c. For every beast of the forrest is mine and the cattel upon a thousand hills c. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me k Psal 50.6 7 8 9 10 11 12 c. Lo this is all he looks for at our hands Not but that he could well enough be without that too sith his glory being eternall and infinite as himself is no way capable of any our addition or detraction For as the Sunne would shine though all the world were blinde so should God be glorified though we were all condemned Yea he could glorifie his justice by our eternall damnation There 's all the need he hath of us And for matter of profit If thou be wise thou art wise for thy self l Prov. 9.12 saith Solomon what shall the Lord gain by it And if thou be righteous what givest thou to him saith Elihu and what receiveth he at thy hands m Job 37.5 And yet we see how highly he esteems and how greatly he respcts that little Nothing of our endeavours of doing him the least service and bringing honour to his Name Secondly take notice what we are and what the best of our works To the first Abraham answereth I am but dust and ashes n Gen. 18.27 then when he stood before the Lord to mediate for Sodom Jacob answereth I am losse then the least of thy loving-kindnesses o Gen. 32.10 then when he wrestled with excellent wrestlings and prevailed with God p Gen. 30.8 David answers I am a worm and no man q Psal 22.6 Esay answers I am a man of polluted lips r Esay 6.5 Peter answers Depart from me for I am a sinfull man or a man a sinner ſ Luk. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a very mixture and hodgpodge of dirt and sinne for ever since the fall whole evil is in man and whole man is evil Lastly the whole Church answers It is the Lords mercy that we are not consumed t Lam. 3 22 that hee plungeth us not in the ditch and that our own clothes abhor us not u Job 9.31 Especially since all our righteousnesses which is an answer to that second demand what are the best of our works are but as filthy clouts x Esay 64.6 such as a man would be afraid to touch and asham'd to take up The best we can present God withall passeth from us no otherwise then as pure water thorow a muddy sink or sweet wine thorow a sowre cask See it in Jonas's prayer or rather brawl y Jon. 4.1 Jobs request or rather curse z Job 6.8 9 Sarah's heat and hast to send for God by a post to arbitrate a Gen. 16.5 Moses his carnall expostulation his former tergiversation and at last cast when he had nothing else to reply his flat and peremptory refusall to go upon Gods errand to the King of Egypt b Exod. 4.1 13. 5.22 23 The conscience of which weaknesse or rather wickednesse in himself drives holy David so often to pray for his prayers c Psal 119.169 170 and good Nehemiah to crave pardon for his best performances d Nehem 13.2 c. Horreo quicquid de meo est ut sim meus Bern. In any of which if the Holy Ghost had not his hand there would not be as from us the least goodnesse no not so much as truth and uprightnesse without which the Lord Jesus would never present them for us to his Father nor the Father once vouchsafe to look upon or hearken after such refuse stuffe which yet he doth such is the de-delight he taketh in the exercise of his own graces in the fruits of his own Spirit And this is that that may justly drive us into a deep extacie of admiration at his incomparable love and more then fatherly affection SECT VIII 2. To retain it and if lost to recover it and how With
and transforme you dayly into the same image of his from glory to glory q 2 Cor. 3 ult causing you to shine as the pearle which being often beaten upon by the Sun-beames becomes at length lightsome radiant as the Sun it self By walking much in the hot Sun men gather blaknesse but there is a glistering luster set upon their hearts and faces that with Moses ascend up into the mount of God and behold his glory r Exod. 34.29 That take a turn or two every day upon Mount Tabor and contemplate his beauty and brightnesse ſ Math. 17.2 These get such an excellency of experimentall wisdome hereby as makes their faces shine t Eccles 8 1◠valere est philosophari inquit Seneca Ego verò dixerim valere est meditari eloquia divina Horum meditatio valetudo mea vita mea Scultet Observ in Marc. and their lives Angelicall Secondly for the sweetnesse and pleasure of it who would not wish himself an Anchoret pent up in the voluntary prison-wales of Divine meditation David met with marrow and fatnesse hony and hony-comb surpassing delight and cordiall comfort in his heavenly exercise For in the multitude of my perplext thoughts within me thy comforts refresh my soule u Psal 94.19 How precious are thy thoughts unto me O God x Psal 139.17 c. And Moses after forty dayes converse with God in the mount where he had been rapt and ravished in spirit all the while was so little satisfied therewithall that he presently after he came down againe maketh a new motion I beseech thee O Lord shew me thy Glory y Exod. 33.18 Indeed this Divine meditation is a very heaven upon earth a beginning of that beatifical vision a hansell of heavens happinesse an having of one foot already in the porch of Paradise a very foretast of eternll life It is none other to the Saints then as the fiery Charret was to Elias for by it men are transported from earth to heaven in their spirits to have their conversation above and to be so far ravished sometimes in their thinking upon Gods Name as that they know not those things that are before them * Augustinus dum sanctae Trinitatis mysterium solus in cubiculo sedens contemplatur ita à seipso abscesserat ut à muliere quae illum consulere cupiebat saepius interpellatus nihil responderet imò ne respiceret quidem mulier denique quia se contemptam putavit abiret tristis Marul lib. 2. cap. 4. Sab. lib. 2. cap. 6. minde not those persons that are about them But being in the body are carried as it were out of the body z Mat. 17.4 and so far lost in the endlesse maze of spirituall ravishments that they could almost wish with Peter still to be there z Mat. 17.4 that they cannot well tell with Paul whether they are in the flesh or out of the flesh a 2 Cor. 12.3 this only they can tell that they see unspeakable excellencies tast incomparable sweetnesses in that good name of his such as no tongue of men or Angels is able to expresse Thirdly as it is pleasant so it is profitable and that 1. to others for meditation makes a full man and fit for Christian conference which is nothing else but the cloathing of our mentall conceptions with suitable expressions * Verbaq provisam rem c. Hor. 2. to our selves and first for the avoyding of evill meditaion upon God and his name awakeneth the drowsy heart weeds out inward corruptions prevents the intrusion of trifling fancies deceitfull dreams vain hopes carnall fears foul and fleshly lusts which else will muster and swarm in the best heart like the flyes of Egypt Leaves the devill no room for his black and blasphemous suggestions and injections defeats the world that wily adversary which else will be ready to catch us up and defile our hearts with spirituall fornication if Dinah-like she finde them roving And secondly for furtherance in good it is many wayes profitable for hereby we shall get intimate acquaintance with God the fountain of goodnesse grow up in grace and in the knowledge of our Lord Jesus Christ b 2 Pet. 3.17 which is the ground-work of all true religion and is therefore by a specialty called Theology * As St. Iohn and after him Greg. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attain to a great measure of spirituall wisdome and holinesse above our ancients c Ps 119.97 98 treacherous enemies prove tall christians expert christians full of all goodnesse filled with all knowledge d Rom. 15. not without a comunication of Christs secrets even to have the minde of Christ e 1 Cor. 2. ult c. Lastly is is also necessary both in regard of God and our selves For God first he calls for it requires a Thought-worship a service of the spirit for why himself First is a spirit f Ioh. 4. and every one requires to be served like himself Secondly he gave us these spirits endued us with reasonable soules with thinking faculties that we might return them upon him again by thinking industriously upon his Name g 2 Cor. 6.20 Thirdly he upholds mans minde in its thought and workings for in him we move with the motions of the minde no lesse than of the body h Act. 17.28 Fourthly he will account with us for our thoughts as his precious talents i Eccles 9.11 12. ult Rom. 2.15 Fiftly he will reward us for the right managing of them as he did David k 2 Sam. 7.16 the prodigall l Luc. 15 18 and these good people in the text Secondly in respect of our selves this duty is necessary Thoughts are the principles of Action m Pro. 4.23 Cogitation is the fountain of all both communication and conversation causing the current of both to run either muddy or clear according to its self For this is the manner and method of it as the learned have well observed Thoughts tickle andexcite the affections first which kindle upon a thought as tinder upon a spark These stirr and carry the will as winds do the ship The will as a Queen commandeth all the inferiour powers to execute what the thoghts have suggested the affections seconded and her self accepted And is there not a just necessity then of well-imploying the thoughts SECT VIII Directions 1. For the matter of good meditations BUt because he that exhorts to a duty and directs not how to do it is as he that snuffs a lamp and powrs not in oyle to maintain it let us lay down certain Rules and directions for 1. the Matter 2. Manner 3. Measure 4. Means of better performing this piece of Gods service and part of our duty For the Matter first of our best thoughts it must be Gods holy Name according to the text A little word but of large extent and very comprehensive For besides that it signifies Gods
their immortall happinesse 2 Cor. 4. ult yet from glory to glory they shall be transformed and translated till at length they become like the Ancient of dayes It doth noâ— yet appear saith Saint John what wee shall bee hence the world so much mistaketh and misuseth us but we know that when he shall appear we shall bee like him in the quality of our glory though not in an equality 1 Joh. 3.2 For we shall shine as the most radiant Jewels and Jaspers Rev. 21.11 Nay that 's not all we shall shine as the firmament with its glittering furniture Dan. 12.3 nay as the Sun in his strength Mat. 13.43 nay like Christ the Sun of righteousness Col. 3.4 And this 1. In regard of our souls which shall be filled with knowledge wisdome purity as the ayr is with light 1 Cor. 13.11 Moses and Elias appeared in the transsiguration Luke 9.31 and conferred with Christ concerning his death the mystery whereof they understood far better now then when they were in the flesh 2. In regard of our bodies which though now muddy and massy shall then shine as transparent-glasse Rev. 21.11 or clearest chrystall partly from the glory about them and partly from the spirit within them as a lanthorne shines from the candle put into it being clarified from all dregs fashioned like Christs most glorious body the standard in respect of incorruption and immortality beauty and brightnesse grace and favour strength Ecclesia in fine saeculi expectat quod in Christi corpore praemonstratum est Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi tu Caius ibi ego Caia 1 Cor. 3.21 22 and nimblenesse majesty and such Angelicall excellency as shall render them rather like heavenly spirits then earthly bodies for the surpassing glory that shall be put upon them Lastly for our totum compositum the whole person together considered Every true Christian is the spouse of the Lamb and so actually invested into his dignity and made partaker of his glory For Vxor fulget radiis mariti it 's a Maxim in the civil law the wife shines with the beams of her husband and whatever he hath she hath all is in common between them so that as Luther saith there is nothing differenceth man and wife but sex onely Think the same to be true in the mysticall marriage betwixt Christ and his people All is yours because you are Christs His treasures riches beauty glory power kingdome all is yours so farre as you are capable For you shall bee next unto Christ Luk. 22.30 yea one with Christ Joh. 17.21 even as He and the Father are one and so above the most glorious Angels for are they not all ministering spirits sent forth to minister to them that shall be heirs of salvation Heb. 1.14 Bucan loc coâ—n p. 76. This according to some the devil and his black guard once bright Angels could not brook or bring their hearts to and therefore fell through envy and malice to the known truth Joh. 8.48 from their first estate and left their own habitation to dwell in darknesse rather then they would endure to honour such a Mordecai as man a clod of clay a bag of wind so poor a thing merely made up of soul and soil of breath and body a puff of wind the one a pile of dust the other nay now since the fall a very mixture and compound of dirt and sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether the devil will or no the Church shall be brought unto the king in raiment of needle-work the virgins her companions also shal be brought unto him With gladnesse and rejoycing shall they be brought they shall enter into the kings palace and be set on his right hand a place of dignity and safety in whose presence is fulnesse of joy and at whose right hand there are pleasures for evermore Psal 45.14 15 9. Psal 16. vlt. For quality ther 's joy and gladnesse for quantity a fulnesse of both for certainty at Gods right hand and for perpetuity for evermore SECT VI. It shall be far otherwise with the wicked NOw for Application this in the first place Vse 1 is no good newes to the wicked that persecute Gods people and cast dirt on his Jewels to hear that they shall one day be so dearly acknowledged and highly honoured by the God of heaven For as in a pair of buckets when the one is at well top the other is down at bottom as when David grew stronger and stronger the house of Saul waked weaker and weaker and as Mordecaies rise was Hamans downfal so when God shall make up his Jewels he shall put away the wicked of the earth as drosse and of-scouring and when soever he doth best to his chosen Psal 119.119 then doth he worst of all to reprobates This is so constant a thing with God that could we but go as far back with the feet of our mindes as Gods decrees and then come hand in hand with him again and view all his particular acts of Execution we should soon see that when he is chusing the one he is refusing the other when he is redeeming one he is renouncing another when he is comforting one he is terrifying another when he is converting the one he is hardning the other when he is rewarding one he is revenging another when he is quickning one he is killing another when saving one he is damning another And yet all his works are holy and just and good though he do not alwayes as often he doth give a reason of his proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 33.13 This day of the Lord here mentioned in the text wherein God shall mercifully make up his Jewels as it shall be to them a day of light life liberty prosperity and victory Chap. 4.1 2 3. so shall it be to the wicked a day of blacknesse and darknesse for it shall burn them as an oven and themselves shal be as stubble whereof neither root nor stalk shall be left untou ht but all turned to ashes in the day that I shall do this saith the Lord under the feet of those that fear my name Then shall the sinners in Sion be afraid horrour shall surprize the hypocrites who shall run away with those sad words in their mouths Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings But whither alasse will they run from him that is every where Esay 33.14 If to the creature a horse is a vain thing for help the Egyptians are men and not God their horses flesh and not spirit c. If to the creatour he doth utterly disclaim and disown them for if any have not the spirit of Christ the same is none of his Rom. 8.9 be he whose he will be These indeed shall be mine saith the Lord of Hosts c. such a good man I know and such a godly woman I know but who are ye Then
so much only as the Eccho resounds But we must be getting and growing in this grace even in the knowledge of our Lord Jesus Christ He is the brightnesse of his fathers glory and the expresse image of his person The beam of the Sun is not so like the body of the Sun the character on the wax is not so like the seal that imprints it nay milk is not so like milke as Christ is like his father He is up and down the self-same that his Father is they differ in nothing Christus est alius à patre non aliud but that the one is the father and not the son the other is the son and not the father Hence that of our Saviour to Philip when he said Lord shew us the father and it sufficeth us Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me Ioh. 14.8 9 hath seen the Father and how sayest thou then shew us the Father The very same All-powerfull God who in fellowship of his sacred person hath a soul and body glorified the same spirituall nature is the nature of the Father As if the same soul and body that is in you were communicated with the person of your child Well might our Saviour therefore say If ye had known me ye should have known my father also John 14.7 Oh learne and labour therefore to profit more and more in the mystery of Christ to know him better in his natures in his offices in his workes both of Abasement and Advancement of Humiliation and Exaltation but especially to know him as St. Paul did for the other you may easily know out of every Catechisme to know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death Phil. 3.10 This is the excellency of the knowledge of Christ Jesus ver 8. this is life eternall Ioh. 17.3 We know no more of God and his will then we practise and have experience of Christ is said to know no sin because he did none and Eli's sons knew not the Lord though priests because they feared him not they deteined the truth they knew in unrighteousnesse as those Philosophers did Rom. 1.18 SECT IX Let them thankfully acknowledge his free grace in their adoption and why A Second duty we owe to God as his children is thankfull acknowledgement of that never-enough adored depth of his singular love in our Adoption The absolute and independant freedome of his grace herein was such that without any the least colour of cause or shew of reason in us without any defect on his part or desert on ours He drew us out of the most vile and servile condition that could be into the glorious liberty of the sons of God David was to be gathered to his fathers Psal 132.11 Esay 9.6 1 Tim. 1.17 Psal 2. and it was therefore a singular favour to him that he should have children to sit upon his throne after him But God is the King immortall as St. Paul stiles him the everlasting Father as Esay and therefore needs no son to succeed him But if he did he had a son of his own as like him as is possible whom also he hath set as King upon his holy hill of Sion Amongst men those that have children of their own if they adopt another mans childe it is commonly because their own are unfit for succession either from some bodily weaknesse as not likely to leave issue or for basenesse of spirit and badnesse of behaviour as uncapable and unfit for government Now none of all this can without horrible blasphemy be said of the Lord Christ But admit the case had so stood with God that it had been requisite he should have adopted any for his sons and heirs the good Angels might have drawn away his affection from us by their holinesse or the evill angels his compassion for their wretchednesse or he could for a need of very stones have raised up children to himself to be heirs of his kingdome in Christ It was his will only and nothing else that moved his will to set his love upon us as we may see both in the type Deut. 7.7 and in the truth Eâ—h 1.5 Surely as there was no defect or need in him so there was as little merit or desert in us For whereas in the civill adoption as when Pharaohs daughter adopted Moses Mordecai adopted Esther Jacob the two sons of Joseph there is something in the Adopted that moveth the Adoptant cither some outward inducement as kindred beauty favour c. or some inward as the gifts of the minde understanding ingenuity hopefulnes c. there was nothing at all in us to move God to such a mercy For outward respects there was neither kindled to mâ—â—te him for our father was an Amorite Ezek. 16.3 4 5 6. Christ calls his spouse first his Love and thâ—n his fair one Câ—â—t 2.10 Homo est inversâ—s decalogus Eph. 2.1 2. our mother a Hittite we were the sons of the perverse rebellious woman as Saul reproached Ionathan nor yet beauty to intice him for we were in our blood in our blood in our blood when he spread the skirt of his garment over us and said unto us Live Blood is so many severall times there named to note our extreme filthinesse so little amiable were we when he set his love upon us And for any inward motive grace which is the only thing that God looks after Psal 14.2 is not at all to be found in the naturall man Nay he stands acrosse and is quite contrary to it as being acted and agitated by the devill and held captive as a slave by him at his pleasure Loe this was our estate thus the Lord found us when he came to adopt us And indeed Adoption to speak properly as it is a borrowed terme from the civil law imports as much For it is the raking of one foâ— a son who is for present in some servitude to another And so Lawyers distinguish it from Arrogation which is say they the chusing of one for a son that is free his own man not under the command of another But such alass was not our case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.23 for both Jews and Gentiles were shut up under sin fist shut up close prisoners in the devills dungeon whose works we did as slaves and could not but do them whose image we bear as sons and could not but resemble him being as like the devill as if we had been spâ—tout of his mouth and had perished together with him in our own filth and blood like that forlorne infant Ezek. 16. had not he of his mere grace and goodnesse when it was thetime of loves said unto us Live yea when we were weltring in our blood he said Live Oh let the deep and due consideration of this matchlesse mercy and free favour ravish and